Kejadian 35:24

35:24 The sons of Rachel were Joseph and Benjamin.

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ¹  was taking care of ²  the flocks with his brothers. Now he was a youngster ³  working with the sons of Bilhah and Zilpah, his father’s wives. ⁴  Joseph brought back a bad report about them ⁵  to their father.

Kejadian 37:4

37:4 When Joseph’s ⁶  brothers saw that their father loved him more than any of them, ⁷  they hated Joseph ⁸  and were not able to speak to him kindly. ⁹ 

Kejadian 39:1-23

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ¹⁰  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ¹¹  purchased him from ¹²  the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful ¹³  and lived ¹⁴  in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. ¹⁵  39:4 So Joseph found favor in his sight and became his personal attendant. ¹⁶  Potiphar appointed Joseph ¹⁷  overseer of his household and put him in charge ¹⁸  of everything he owned. 39:5 From the time ¹⁹  Potiphar ²⁰  appointed him over his household and over all that he owned, the Lord blessed ²¹  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ²²  in his house and in his fields. ²³  39:6 So Potiphar ²⁴  left ²⁵  everything he had in Joseph’s care; ²⁶  he gave no thought ²⁷  to anything except the food he ate. ²⁸ 

Now Joseph was well built and good-looking. ²⁹  39:7 Soon after these things, his master’s wife took notice of ³⁰  Joseph and said, “Have sex with me.” ³¹  39:8 But he refused, saying ³²  to his master’s wife, “Look, my master does not give any thought ³³  to his household with me here, ³⁴  and everything that he owns he has put into my care. ³⁵  39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do ³⁶  such a great evil and sin against God?” 39:10 Even though she continued to speak ³⁷  to Joseph day after day, he did not respond ³⁸  to her invitation to have sex with her. ³⁹ 

39:11 One day ⁴⁰  he went into the house to do his work when none of the household servants ⁴¹  were there in the house. 39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran ⁴²  outside. ⁴³  39:13 When she saw that he had left his outer garment in her hand and had run outside, 39:14 she called for her household servants and said to them, “See, my husband brought ⁴⁴  in a Hebrew man ⁴⁵  to us to humiliate us. ⁴⁶  He tried to have sex with me, ⁴⁷  but I screamed loudly. ⁴⁸  39:15 When he heard me raise ⁴⁹  my voice and scream, he left his outer garment beside me and ran outside.”

39:16 So she laid his outer garment beside her until his master came home. 39:17 This is what she said to him: ⁵⁰  “That Hebrew slave ⁵¹  you brought to us tried to humiliate me, ⁵²  39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”

39:19 When his master heard his wife say, ⁵³  “This is the way ⁵⁴  your slave treated me,” ⁵⁵  he became furious. ⁵⁶  39:20 Joseph’s master took him and threw him into the prison, ⁵⁷  the place where the king’s prisoners were confined. So he was there in the prison. ⁵⁸ 

39:21 But the Lord was with Joseph and showed him kindness. ⁵⁹  He granted him favor in the sight of the prison warden. ⁶⁰  39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁶¹  39:23 The warden did not concern himself ⁶²  with anything that was in Joseph’s ⁶³  care because the Lord was with him and whatever he was doing the Lord was making successful.

Kejadian 42:6

42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. ⁶⁴  Joseph’s brothers came and bowed down ⁶⁵  before him with ⁶⁶  their faces to the ground.

Kejadian 48:1-22

Manasseh and Ephraim

48:1 After these things Joseph was told, ⁶⁷  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. 48:2 When Jacob was told, ⁶⁸  “Your son Joseph has just ⁶⁹  come to you,” Israel regained strength and sat up on his bed. 48:3 Jacob said to Joseph, “The sovereign God ⁷⁰  appeared to me at Luz in the land of Canaan and blessed me. 48:4 He said to me, ‘I am going to make you fruitful ⁷¹  and will multiply you. ⁷²  I will make you into a group of nations, and I will give this land to your descendants ⁷³  as an everlasting possession.’ ⁷⁴ 

48:5 “Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. ⁷⁵  Ephraim and Manasseh will be mine just as Reuben and Simeon are. 48:6 Any children that you father ⁷⁶  after them will be yours; they will be listed ⁷⁷  under the names of their brothers in their inheritance. ⁷⁸  48:7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow ⁷⁹  – in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem). ⁸⁰ 

48:8 When Israel saw Joseph’s sons, he asked, “Who are these?” 48:9 Joseph said to his father, “They are the ⁸¹  sons God has given me in this place.” His father ⁸²  said, “Bring them to me so I may bless them.” ⁸³  48:10 Now Israel’s eyes were failing ⁸⁴  because of his age; he was not able to see well. So Joseph ⁸⁵  brought his sons ⁸⁶  near to him, and his father ⁸⁷  kissed them and embraced them. 48:11 Israel said to Joseph, “I never expected ⁸⁸  to see you ⁸⁹  again, but now God has allowed me to see your children ⁹⁰  too.”

48:12 So Joseph moved them from Israel’s knees ⁹¹  and bowed down with his face to the ground. 48:13 Joseph positioned them; ⁹²  he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. ⁹³  48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. ⁹⁴  Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ⁹⁵ 

all my life long to this day,

48:16 the Angel ⁹⁶  who has protected me ⁹⁷ 

from all harm –

bless these boys.

May my name be named in them, ⁹⁸ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. ⁹⁹  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ¹⁰⁰  of nations.” 48:20 So he blessed them that day, saying,

“By you ¹⁰¹  will Israel bless, ¹⁰²  saying,

‘May God make you like Ephraim and Manasseh.’”

So he put Ephraim before Manasseh. ¹⁰³ 

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ¹⁰⁴  and will bring you back to the land of your fathers. 48:22 As one who is above your ¹⁰⁵  brothers, I give to you the mountain slope, ¹⁰⁶  which I took from the Amorites with my sword and my bow.”

Kejadian 49:22-26

49:22 Joseph is a fruitful bough, ¹⁰⁷ 

a fruitful bough near a spring

whose branches ¹⁰⁸  climb over the wall.

49:23 The archers will attack him, ¹⁰⁹ 

they will shoot at him and oppose him.

49:24 But his bow will remain steady,

and his hands ¹¹⁰  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ¹¹¹  the Shepherd, the Rock ¹¹²  of Israel,

49:25 because of the God of your father,

who will help you, ¹¹³ 

because of the sovereign God, ¹¹⁴ 

who will bless you ¹¹⁵ 

with blessings from the sky above,

blessings from the deep that lies below,

and blessings of the breasts and womb. ¹¹⁶ 

49:26 The blessings of your father are greater

than ¹¹⁷  the blessings of the eternal mountains ¹¹⁸ 

or the desirable things of the age-old hills.

They will be on the head of Joseph

and on the brow of the prince of his brothers. ¹¹⁹ 

Ulangan 33:13-17

Blessing on Joseph

33:13 Of Joseph he said:

May the Lord bless his land

with the harvest produced by the sky, ¹²⁰  by the dew,

and by the depths crouching beneath;

33:14 with the harvest produced by the daylight ¹²¹ 

and by ¹²²  the moonlight; ¹²³ 

33:15 with the best ¹²⁴  of the ancient mountains

and the harvest produced by the age-old hills;

33:16 with the harvest of the earth and its fullness

and the pleasure of him who resided in the burning bush. ¹²⁵ 

May blessing rest on Joseph’s head,

and on the top of the head of the one set apart ¹²⁶  from his brothers.

33:17 May the firstborn of his bull bring him honor,

and may his horns be those of a wild ox;

with them may he gore all peoples,

all the far reaches of the earth.

They are the ten thousands of Ephraim, ¹²⁷ 

and they are the thousands of Manasseh.

Yehezkiel 37:16

37:16 “As for you, son of man, take one branch, and write on it, ‘For Judah, and for the Israelites associated with him.’ Then take another branch and write on it, ‘For Joseph, the branch of Ephraim and all the house of Israel associated with him.’

Kisah Para Rasul 7:9-15

7:9 The ¹²⁸  patriarchs, because they were jealous of Joseph, sold ¹²⁹  him into Egypt. But ¹³⁰  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ¹³¹  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout ¹³²  Egypt and Canaan, causing ¹³³  great suffering, and our ¹³⁴  ancestors ¹³⁵  could not find food. 7:12 So when Jacob heard that there was grain ¹³⁶  in Egypt, he sent our ancestors ¹³⁷  there ¹³⁸  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ¹³⁹  became known to Pharaoh. 7:14 So Joseph sent a message ¹⁴⁰  and invited ¹⁴¹  his father Jacob and all his relatives to come, seventy-five people ¹⁴²  in all. 7:15 So Jacob went down to Egypt and died there, ¹⁴³  along with our ancestors, ¹⁴⁴ 

Ibrani 11:21-22

11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ¹⁴⁵  11:22 By faith Joseph, at the end of his life, ¹⁴⁶  mentioned the exodus of the sons of Israel ¹⁴⁷  and gave instructions about his burial. ¹⁴⁸ 

Wahyu 7:8

7:8 from the tribe of Zebulun, twelve thousand,

from the tribe of Joseph, twelve thousand,

from the tribe of Benjamin, twelve thousand were sealed.

[37:2]  ¹ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ² tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ³ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ⁴ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ⁵ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:2]  sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

[37:4]  ⁶ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁷ tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁹ tn Heb “speak to him for peace.”

[39:1]  ¹⁰ tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.

[39:1]  ¹¹ sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ¹² tn Heb “from the hand of.”

[39:2]  ¹³ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ¹⁴ tn Heb “and he was.”

[39:3]  ¹⁵ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:4]  ¹⁶ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ¹⁷ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ¹⁸ tn Heb “put into his hand.”

[39:5]  ¹⁹ tn Heb “and it was from then.”

[39:5]  ²⁰ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ²¹ sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ²² tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ²³ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[39:6]  ²⁴ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  ²⁵ sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

[39:6]  ²⁶ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  ²⁷ tn Heb “did not know.”

[39:6]  ²⁸ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

[39:6]  ²⁹ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[39:7]  ³⁰ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ³¹ tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:7]  sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.

[39:8]  ³² tn Heb “and he said.”

[39:8]  ³³ tn Heb “know.”

[39:8]  ³⁴ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ³⁵ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:9]  ³⁶ tn The nuance of potential imperfect fits this context.

[39:10]  ³⁷ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ³⁸ tn Heb “listen to.”

[39:10]  ³⁹ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[39:11]  ⁴⁰ tn Heb “and it was about this day.”

[39:11]  ⁴¹ tn Heb “the men of the house.”

[39:12]  ⁴² tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  ⁴³ sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[39:14]  ⁴⁴ tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).

[39:14]  ⁴⁵ sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  ⁴⁶ tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.

[39:14]  ⁴⁷ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  ⁴⁸ tn Heb “and I cried out with a loud voice.”

[39:15]  ⁴⁹ tn Heb “that I raised.”

[39:17]  ⁵⁰ tn Heb “and she spoke to him according to these words, saying.”

[39:17]  ⁵¹ sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

[39:17]  ⁵² tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.

[39:19]  ⁵³ tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”

[39:19]  ⁵⁴ tn Heb “according to these words.”

[39:19]  ⁵⁵ tn Heb “did to me.”

[39:19]  ⁵⁶ tn Heb “his anger burned.”

[39:20]  ⁵⁷ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  ⁵⁸ sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

[39:21]  ⁵⁹ tn Heb “and he extended to him loyal love.”

[39:21]  ⁶⁰ tn Or “the chief jailer” (also in the following verses).

[39:22]  ⁶¹ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[39:23]  ⁶² tn Heb “was not looking at anything.”

[39:23]  ⁶³ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[42:6]  ⁶⁴ tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

[42:6]  ⁶⁵ sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).

[42:6]  ⁶⁶ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[48:1]  ⁶⁷ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[48:2]  ⁶⁸ tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ⁶⁹ tn Heb “Look, your son Joseph.”

[48:3]  ⁷⁰ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[48:4]  ⁷¹ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

[48:4]  ⁷² tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ⁷³ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ⁷⁴ tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).

[48:5]  ⁷⁵ sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.

[48:6]  ⁷⁶ tn Or “you fathered.”

[48:6]  ⁷⁷ tn Heb “called” or “named.”

[48:6]  ⁷⁸ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.

[48:7]  ⁷⁹ tn Heb “upon me, against me,” which might mean something like “to my sorrow.”

[48:7]  ⁸⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[48:9]  ⁸¹ tn Heb “my.”

[48:9]  ⁸² tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:9]  ⁸³ tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.

[48:10]  ⁸⁴ tn Heb “heavy.”

[48:10]  sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

[48:10]  ⁸⁵ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:10]  ⁸⁶ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

[48:10]  ⁸⁷ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:11]  ⁸⁸ tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.

[48:11]  ⁸⁹ tn Heb “your face.”

[48:11]  ⁹⁰ tn Heb “offspring.”

[48:12]  ⁹¹ tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.

[48:13]  ⁹² tn Heb “and Joseph took the two of them.”

[48:13]  ⁹³ tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.

[48:14]  ⁹⁴ tn The disjunctive clause is circumstantial-concessive here.

[48:15]  ⁹⁵ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:16]  ⁹⁶ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁹⁷ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁹⁸ tn Or “be recalled through them.”

[48:17]  ⁹⁹ tn Heb “it was bad in his eyes.”

[48:19]  ¹⁰⁰ tn Heb “fullness.”

[48:20]  ¹⁰¹ tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.

[48:20]  ¹⁰² tn Or “pronounce a blessing.”

[48:20]  ¹⁰³ sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.

[48:21]  ¹⁰⁴ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

[48:22]  ¹⁰⁵ tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.

[48:22]  ¹⁰⁶ tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).

[49:22]  ¹⁰⁷ tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.

[49:22]  ¹⁰⁸ tn Heb “daughters.”

[49:23]  ¹⁰⁹ tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.

[49:24]  ¹¹⁰ tn Heb “the arms of his hands.”

[49:24]  ¹¹¹ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ¹¹² tn Or “Stone.”

[49:25]  ¹¹³ tn Heb “and he will help you.”

[49:25]  ¹¹⁴ tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).

[49:25]  ¹¹⁵ tn Heb “and he will bless you.”

[49:25]  ¹¹⁶ sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.

[49:26]  ¹¹⁷ tn Heb “have prevailed over.”

[49:26]  ¹¹⁸ tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.

[49:26]  ¹¹⁹ tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.

[33:13]  ¹²⁰ tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.

[33:14]  ¹²¹ tn Heb “goings forth of the sun.”

[33:14]  ¹²² tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.

[33:14]  ¹²³ tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).

[33:15]  ¹²⁴ tn Heb “head” or “top.”

[33:16]  ¹²⁵ tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.

[33:16]  ¹²⁶ sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.

[33:17]  ¹²⁷ sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.

[7:9]  ¹²⁸ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:9]  ¹²⁹ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ¹³⁰ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ¹³¹ tn Or “appointed.” See Gen 41:41-43.

[7:11]  ¹³² tn Grk “came upon all Egypt.”

[7:11]  ¹³³ tn Grk “and,” but logically causal.

[7:11]  ¹³⁴ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ¹³⁵ tn Or “forefathers”; Grk “fathers.”

[7:12]  ¹³⁶ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ¹³⁷ tn Or “forefathers”; Grk “fathers.”

[7:12]  ¹³⁸ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:13]  ¹³⁹ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ¹⁴⁰ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ¹⁴¹ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ¹⁴² tn Grk “souls” (here an idiom for the whole person).

[7:15]  ¹⁴³ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ¹⁴⁴ tn Or “forefathers”; Grk “fathers.”

[11:21]  ¹⁴⁵ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[11:22]  ¹⁴⁶ tn Grk “coming to an end,” “dying.”

[11:22]  ¹⁴⁷ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ¹⁴⁸ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

[11:22]  sn The instructions about his burial are recorded in Gen 50:25.